How do Old Testament/Hebrew Bible texts describe the status of
individuals from outside Israel who turn to worship YHWH, the god of Israel?
And what about the description of these individuals' relationship with YHWH
as well as their relationship with the people of Israel in these
texts?

In his book, JHWH-Verehrer der Völker, Volker Haarmann examines
these questions through an analysis of the relevant texts from the Hebrew
Bible. The texts are selected on the basis of two criteria, namely
they must (a) describe an actual orientation of a non-Israelite towards the worship of YHWH rather
than merely an eschatological scene such as Isa 2:1-5 // Mic 4:1-5
(see chapter 3.3), and (b) focus on individuals who
worship YHWH, not on nations as a whole.

An important characteristic of Haarmann's approach is his
systematic reference to the rabbinic tradition. This applies not
only to his studies of certain texts, but also to his general approach to
the subject: Haarmann begins his study with an exploration of the
rabbinic categories ger toshav (righteous gentile) and ger tsedek
(proselyte).

While he is aware of, and reflects on the difficulties of
transferring rabbinic categories to HB texts, Haarmann
develops the guiding idea of his study out of the rabbinic category ger toshav.
He postulates that this is necessary to distinguish clearly between two different concepts.
Whereas the righteous gentile is one who turns to worship YHWH, the god of Israel, without
becoming part of the people of Israel, the proselyte is one
who through conversion changes his whole identity and becomes part
of the people of Israel. In his subsequent studies of particular
texts Haarmann concentrates on the first category, the righteous
gentiles.

At this point the theological relevance of the study - which is
more fully developed in the epilogue of the book (chapter 6) - becomes
apparent: Haarmann suggests the category of righteous gentiles who
worship YHWH side by side with Israel without becoming a part of
Israel as a description for the relationship between Israel and the
church.

The core part of Haarmann's book is formed by chapters 2 and 3.
These chapters examine examples of biblical characters who,
according to Haarmann, can be described in terms of the category of
righteous gentiles as defined earlier: individuals who turn to
worshipping YHWH without converting in the sense of becoming a part of Israel.

All texts are found to be postexilic and to presume a monotheistic
perspective. In addition to the various functions these texts fulfil in their
particular context, they also share certain characteristics: the
acceptance of YHWH as the only and almighty god is in all cases
described as a consequence of the knowledge of YHWH's deeds for the
sake of the people of Israel. In this respect, the conversion of the
foreign individuals to the knowledge and worship of YHWH is
connected to the people of Israel - only through Israel and its
history with YHWH can the nations achieve knowledge of and respect
for YHWH, the god of Israel.

Furthermore, the foreign individuals' confession plays an
important role in the texts analyzed by Haarmann. In some of the
texts the individuals even begin to offer sacrifices to YHWH, either
together with Israel (Exod 18:12) or on their own and in their own
country (2 Kgs 5:17). In all instances they are seen as positive
examples of righteous individuals who enter into a relationship with
YHWH and join Israel in the worship of YHWH, but who stay foreigners
and do not become part of the people of Israel.

According to Haarmann, the theological and sociological
background of these texts can be found in the situation of the
postexilic and monotheistic Israel with its need to newly define its
own boundaries in terms of categories such as ethnic identity or
confession.

In a separate chapter (ch. 4) Haarmann explores a second and
contrasting postexilic model of how to deal with a non-Israelite who
turns to worship YHWH. He examines the story of Ruth (Ruth
1:15-18) with its primary focus on Ruth's full integration into the
people of Israel. The worship of YHWH in this context is only the
consequence of Ruth's social integration and assimilation. (By
presuming that this assimilation is acceptable, the book of Ruth
possibly stands in contrast to the contemporary
interpretation of Deut 23:4-8 found in Ezra-Nehemiah; see ch. 4.2.5.)

In his conclusions (ch. 5) Haarmann focuses on the examples
described in chapters 2 and 3. He postulates that the two aspects - a
person's relationship with YHWH and his/her relationship with the
people of Israel - should be distinguished from each other when
looking at postexilic texts. Haarmann's detailed study of the texts
mentioned above led him to conclude that a concept parallel to the rabbinic category of the
righteous gentile is already present in postexilic
texts, although later rabbinic interpretation has often described
figures such as Jethro and Rahab as proselytes and full members of
the people of Israel.

The detailed studies on the relevant texts are very much worth reading. They are carried out
thoroughly, using the methodologies of historical-critical exegesis
with a high level of reflection. The results and conclusions are
carefully and comprehensibly developed in the course of the
analysis, thoroughly considering earlier scholarly works. In additon, Haarmann's
study offers an interesting new perspective on contemporary attempts
to redefine the relationship between Israel and the church.